Greek:Erotomen(1PPAI)dehumasadelphoi,eidenai(RAN)touskopiontas(PAPMPA)enhuminkaiproistamenous(PMPMPA)humonenkuriokainouthetountas(PAPMPA)humas
Amplified: Now also we beseech you, brethren, get to know those who labor
among you [recognize them for what they are, acknowledge and
appreciate and respect them all]—your leaders who are over you in the
Lord and those who warn and kindly reprove and exhort you.
(Amplified
Bible - Lockman)KJV: And we beseech you, brethren, to know them which labour
among you, and are over you in the Lord, and admonish you;NLT: Dear brothers and sisters, honor those who are your leaders in the
Lord's work. They work hard among you and warn you against all that is
wrong. (NLT
- Tyndale House)Phillips: We ask you too, my brothers, to get to know those who work so
hard among you. They are your spiritual leaders to keep you on the
right path. (Phillips:
Touchstone)Wuest: Now, we request of you, brethren, that you recognize those for what
they are and as entitled to the respect due them who work to the point
of weariness among you and who are in authority over you in the Lord
and admonish you, (Eerdmans)
Young's Literal: And we ask you, brethren, to know those labouring among you, and
leading you in the Lord, and admonishing you,

Now in 1Thessalonians 5:12-22 Paul
gives general instructions for the church, a section Denney subtitles
"Rulers and ruled".

Pastor Ray Stedman sounds a
serious warning in his introduction to this next section...

I heard a man say, "The most
important thing in learning to relate to others is personal honesty.
Once you learn to fake that," he added, "everything else is easy!"
Many people, unfortunately, seem to follow that philosophy. Perhaps
one of the most discouraging aspects of modern-day living is not so
much the moral collapse of leaders, such as we have seen many examples
of recently, but the low level of ethical behavior on the part of many
Christians.

I do not understand what has happened
to the Christian community. Believers who go regularly to church, and
profess to believe the Bible, often seem to go along with practices of
the world around them with hardly any consciousness that what they are
doing is unbiblical and really wrong. They lie without hesitation. They
evade paying their bills. They cheat on their taxes. They ignore needy
people. They fail to keep appointments. They freeload shamelessly. They
lose their tempers. They grow critical and caustic. They desert their
mates. If the Apostle Paul were here he would be very concerned about
this. To him, the mark of true Christian faith is that it changes
everything you do and say. It affects every area of your life. A
Christian may no longer act as he did before he came to Christ. This is
very clear in the letters of the apostle. Every letter that he wrote
ends with pointed, practical applications to daily situations of the
truth that he had set out.

The letter of First Thessalonians is
no exception. The closing verses of Chapter 5, to which we now come, are
wonderfully practical guidelines on how to live Christianly, in three
areas of life. First, how to act toward the leaders of a church; we do
not say much about this at Peninsula Bible Church, but it is part of the
record of the New Testament. Then, how to live with other believers,
whether at home, at work, or wherever. And finally, how to live toward
God and respond to the situations where he puts you. (Read the full
message Loving Christianly)

Request (2065)(erotao from
éromai = ask, inquire) means to ask for,
usually with implication of an underlying question. The verb does not
carry the note of an authoritative command but rather that of a friend
making an urgent appeal to a friend. The term suggests that those
making the request stand in a position of familiarity with those being
treated.

Webster says that request
conveys the expression of desire to some person for something to be
granted or done.

Erotao as noted above in
some context means to put a query to someone or to seek information,
and so to ask, inquire, question (Mt 19:71, Lk 22:68, Jn 1:25, 8:7,
9:21, 16:19, 30.) It is often used of questions asked Jesus, but it is
also used of intercessory prayer, e.g.,

If anyone sees his brother
committing a sin not leading to death, heshallask
and God will for him give life to those who commit sin not leading to
death. There is a sin leading to death; I do not say that he should
make request for this. (1Jn 5:16)

Erotao provides the
most delicate and tender expression for prayer or request with the one
asking and the one being asked being on an equal level, such as the
Lord Jesus asking of the Father. And thus in the gospel of John
erotao is used several times by Jesus in His prayer to His Father
for those who belong to Him...

John 14:16 “I will ask the
Father, and He will give you another Helper, that He may be with you
forever;

John 17:9 “I ask on their
behalf; I do not ask on behalf of the world, but of those whom
You have given Me; for they are Yours;

John 17:15 I do not ask You
to take them out of the world, but to keep them from the evil one.

John 17:20 “I do not ask on
behalf of these alone, but for those also who believe in Me through
their word

NIDNTT writes that...

erotao is found in classic
Greek from Homer onwards in the sense of ask, ask a question (in Homer
and the best codices of Herodotus as eirotao). Eperotao occurs
in secular Gk. from Herodotus, meaning to consult a person or to put a
question. Later Greek used it technically for putting a formal
question at a meeting or in the process of making a contract. It may
even mean to accept the terms of a treaty. In religious contexts both
verbs can mean to put a question to an oracle or to a god (Hdt., 1,
53, 1 and often; Inscriptions of Magnesia on the Meander, ed. O. Kern,
1900, 17, 12 f., 26, 36; SIG III3 1160, 1163, 1165). The noun
eperotema can mean a question put to another person, to someone in
authority for a formal, binding answer (SIG 856, 6, 2nd cent. A.D.).
In the papyri (2nd cent. A.D.) the noun and the verb are used of an
agreement pledged in a contract (Moulton-Milligan, 231 f.).
(Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)

Ralph Earle writes that...

The original meaning of erotao
was "ask" in the sense of "ask a question." This is found not only in
Homer but also in the papyri and nearly always in the Septuagint. It
carries the same connotation regularly in the Gospels. But in the rest
of the NT, except for Acts 1:6, its predominant meaning is "to
request." Thus it becomes almost equivalent to aiteo. Greeven
points out the slight difference thus: "In distinction from aiteo,
which often suggests a claim or passion, erotao denotes a
genuine request which is humble or courteous" (TDNT, 2:686). (Earle,
R. Word Meanings in the New Testament)

Erotao is to be
distinguished from another verb with similar meaning aiteo
which Vine says...

more frequently suggests the
attitude of a suppliant, the petition of one who is lesser in position
than he to whom the petition is made; e.g., in the case of men in
asking something from God, Mt. 7:7; a child from a parent, Mt. 7:9,10;
a subject from a king, Acts 12:20; priests and people from Pilate, Lk
23:23 (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words. 1996. Nelson)
(BDAG - aiteo = "to ask for, with a claim on receipt of an answer")

Brethren (80)
(adelphos from collative a = denoting unity + delphús
= womb) is literally one born from same womb and so a male having the
same father and mother as reference person. Figuratively, adelphos
as in this verse refers to a close associate of a group of persons
having well-defined membership, specifically here referring to fellow
believers in Christ who are united by the bond of affection.

Hiebert observes that...

The solicitous tone indicates that
the writers were aware that difficulties did exist in the Thessalonian
church regarding the subject now being dealt with. It must be borne in
mind that Timothy had just returned from Thessalonica and had given a
detailed report of the situation in the church. Sound principles of
guidance for their assembly relations are therefore now set forth.
Instructions are given concerning their relations to their leaders
(1Thes 5:12, 13) as well as their duties as a congregation toward
faulty members (1Thes 5:14, 15). It seems obvious that some feelings of
tension and misunderstanding had arisen between the members and their
leaders. The members seemingly had not appreciated or rightly
understood the nature and function of their leaders. (Hiebert,
D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Appreciate (1492)
(eido, oida - eido is used only in the perfect tense
= oida) literally means perception by sight (perceive, see) as in Mt
2:2 where the wise men "saw His star". The meaning of eido is
somewhat difficult to convey but in general this type of "knowing" is
distinguished from ginosko (and epiginosko, epignosis), the
other major NT word for knowing, because ginosko refers to knowledge
obtained by experience or "experiential knowledge" whereas eido
often refers to more intuitive knowledge, although the distinction is
not always crystal clear. Appreciate is not most accurate rendering of "eido" (to know) which
in context is recognition of the vital function for which these
leaders have been gifted. The idea is that the saints at Thessalonica
need to come to know the worth of their leaders. They must not
remain ignorant concerning them but by careful consideration come to a
full understanding of their true character and diligent labor. The practical result of such acknowledgment
will be cooperation with and submission to their nurturing
admonishments.

Vincent writes that we are
to...

Recognise them for what they are,
and as entitled to respect because of their office.

This does not mean simple face recognition, but that the people are to
literally know those who labor among them (today this would refer
especially to pastors and staff) well enough to have an intimate appreciation
for them and to respect them because of their value.

Spurgeon explains this verse
this way...

You see, in the church of old they
edified one another, but for all that they did not cast off God’s
ordinance of Christian ministry. There was rule in the church then as
there should be now; and the apostle, when he speaks of this
individual edification, this mutual instruction, does not forget to
notice those who were the pastors of the flock. He says, “﻿Know them
which labor among you and are over you in the Lord, and admonish you;
and esteem them very highly in love for their work’s sake.﻿”

Stedman writes that
appreciate means ...

"know them." Recognize them. Be
aware of them. Do not take them for granted. I know of churches where
pastors are treated as hired servants; they are there to respond to
the whims of the board of the church or the vote of the congregation.
They are treated with little or no respect and at times are severely
mistreated. That is a shame. Here the apostle is saying, "Get to know
your leaders. Understand that they are people and do not ignore them."
(Ibid)

Hiebert makes some
interesting observations on this passage writing that...

Ministers are often urged, and
rightly so, to "know" their members, but here the members are called
upon to "know" their leaders. And surely much of the tension that at
times develops between the pastors and members would be dissipated if
the members would learn to know and appreciate the duties and
ministries of their spiritual leaders. Such a recognition and
appreciation of their spiritual leaders is "a purely spiritual
exercise possible only to spiritual persons. Non-spiritual persons
cannot recognize, and would not acknowledge, spiritual workers or
their work.

Some scholars hold that the
terminology indicates they are not ordained officers in the church but
rather voluntary workers. Certainly the three present tense
participles stress the work of these men rather than the dignity of
the office, but that does not prove the Thessalonian church was still
without duly appointed leaders.

From Acts 14:23 it is clear that it was Paul's practice to appoint
elders in his recently established churches. And even if we accept the
assertion of some, that the missionaries were driven out of
Thessalonica before they had time to appoint elders over their
converts, that does not prove that the church remained unorganized.
Those who had been former attendants of the Jewish synagogue would be
familiar with the basic organization of the synagogue and would thus
know how to secure the needed leadership for the church. That the need
for a definitely constituted leadership for the group would soon be
felt is certain. That they remained without the needed organization
and appointed leaders is highly improbable. If the church had not been
properly organized and remained without qualified leaders, would not
Timothy have attended to that need while he was there? This
exhortation to the members takes it for granted that the ministerial
overseeing of their leaders was an essential function in the church.

When this passage is combined with 2 Thessalonians 3:6-13, "it becomes
plain that this was a community which had an accepted leadership and a
pattern for enforcing conformity to the standards of the Christian
community"6 But it is clear that their organization was simple, and
thus nothing like the organized hierarchy operative in many churches
today.

The plural "those" points to a plurality of elders in the church. This
is in harmony with Paul's practice of establishing leaders for his
churches (Acts 14:23). These men were naturally chosen from among
their own numbers on the basis of their willingness and abilities.
Since they apparently continued their secular employment for a
livelihood, several would be chosen to work together in giving the
needed overseeing and leadership to the group of believers.

The work of these leaders is set forth with three present tense
participles, delineating their continuing activities. The use of
participles instead of nouns of office presents these leaders as
exercising specific ministerial functions rather than being given
official status. (Ibid)

Diligentlylabor (2872)
(kopiao
[word study]from kopos= labor, fatigue)
This root word kopos(see
word study) is used in
secular Greek of “a beating,” “weariness” (as though one had been
beaten) and “exertion,” was the proper word for physical
tiredness induced by work, exertion or heat.

Kopiao was common used among
the down-trodden masses of the Roman world.

Kopiao
means to to exhibit great effort and exertion, to the point of sweat
and exhaustion (cp Paul's zeal to present all men complete in Christ!
May we imitate his exhausting labor, knowing that His power mightily
works within us. He is the ultimate power, and yet are called to toil
even to the point of growing faint - see Col 1:29-note,
cp 1Ti 4:10-note
where Paul labors for godliness). Kopiao means to physically become worn out, weary or faint. To
engage in hard work with the implication of difficulty and trouble.
Kopiao speaks of intense toil even to the point of utter
exhaustion if necessary (cp elders preaching and teaching 1Ti 5:17). The work described by kopiao was left
one so weary it was as if the person had taken a beating (Paul calls
Timothy and all disciples to this "backbreaking labor" [so to speak]
in order to make disciples - 2Ti 2:6-note). Kopiao
describes not so much the actual exertion as the weariness which
follows the straining of all one's powers to the utmost.

Stedman writes that those in
leaders word hard...

They spend hours toiling in
difficult and sometimes demeaning work. Contrary to what some people
think, it is not true that pastors work only one day a week. The
ministry is a very demanding job. (Ibid)

Lightfoot says that
kopiao

is used especially of the labor
undergone by the athlete in his training. (cp Paul's use in 1Ti 4:10-note
)

MacArthur adds that
kopiao

does not stress the amount of work,
but rather the effort. A man’s reward from God is proportional to the
excellence of his ministry and the effort he puts into it. Excellence
combined with diligence mark a man worthy of the highest honor. (MacArthur,
John: 1Timothy Moody PressorLogos)

Henry Blackaby says that God will wear you out when you are
in the center of His will and in fact

Paul repeatedly uses kopiao to describe the
quality of labor involved in ministering for the Lord. He is not
referring to those who work hard at their job as in a field but those
who perform the spiritual labor among the saints in the church in
Thessalonica. A review of some of Paul's uses of kopiao in the NT
gives one a good sense of why these workers were to be appreciated...

Acts 20:35 In everything I
(Paul) showed you that by working hard in this manner you must
help the weak and remember the words of the Lord Jesus, that He
Himself said, 'It is more blessed to give than to receive.'

Romans 16:6 (note)
Greet Mary, who has worked hard for you...16:12
(note)Greet Tryphaena and Tryphosa,
workers in the Lord. Greet Persis the beloved, who has worked hard
in the Lord.

1 Corinthians 4:12 and we
toil, working with our own hands; when we are reviled, we bless;
when we are persecuted, we endure;

1 Corinthians 15:10 But by
the grace of God I am what I am, and His grace toward me did not prove
vain; but I labored even more than all of them, yet not I, but the
grace of God with me. (Comment: Note the juxtaposition of human
effort and God's grace. We are to work hard and yet it is God working
in and through us and thus He alone receives the glory!)

Galatians 4:11 I fear for
you, that perhaps I have labored over you in vain. (Comment:
Paul fear that some might fall prey to the false teaching of the
Judaizers who added works and legalism to salvation by faith alone.)

Philippians 2:16 (note)
(The saints at Philippi were to keep) holding fast the word of life,
so that in the day of Christ I may have cause to glory because I did
not run in vain nor toil in vain.

Colossians 1:29
(note) And for this
purpose (to present every man complete in Christ, a mature believer
ever being conformed to the image of the Son) also I labor (kopiao),
striving (agonizomai)
(How?) according to His power, which mightily works (Greek = energeo ~
God's power, His grace, His Spirit, "energized" Paul) within
me.

1Timotny 4:10 (note)
For it is for this (with a view to
the promise which godliness holds forth so that it might actually be
fulfilled -- see note 1Ti 4:8)
we labor (kopiao)
and strive (agonizomai),
because we have fixed our hope on the living God, Who is the Savior of
all men, especially of believers.

1 Timothy 5:17 Let the
elders who rule well be considered worthy of double honor, especially
those who workhard at preaching and teaching.

Who work hard among you is
broad enough to include various types of work and might in itself
include Christian workers in the church who held no office of any
kind. It might be allowed to involve any service to the church by any
of its members. But the following two participles, linked to the
preceding by "and," make it clear that their leaders are in
view: those who "are over you in the Lord, and who admonish you."
Their labors are in the realm of leadership and admonition. (Ibid)

Here is an illustration of a
laborer among the fields of Africa...

Henry C. Morrison was a little
known hard worker
in God's missionary fields, toiling some forty years in the difficult
fields of Africa. As the story is told, he became sick and had to
return home to America, and as providence would have it, the boat he
returned on was also carrying a well known guest. As the great ocean
liner docked in New York Harbor there was a great crowd gathered to
greet President Teddy Roosevelt who received a grand
welcome-home-party after his widely publicized African Safari.
Resentment seized Henry Morrison, and he turned to God saying "I have
come back home after all this time and service to the church and there
is no one, not even one person here to welcome me home." Then a small
voice came to Morrison reminding him "You're not home yet." Our
ultimate harvest is yet future and our future reward is out of this
world!

As sure as this

future "appreciation" is here in
Thessalonians God is calling for us to appreciate men like Henry
Morrison in this life also.

This verse is one of many in the
﻿NT﻿ that shows that there was no one-man rule in the apostolic
churches. There was a group of elders in each congregation, pastoring
the local flock. As Denney explains:

At Thessalonica there was not a
single president, a minister in our sense, possessing to a certain
extent an exclusive responsibility; the presidence was in the hands of
a plurality of men.

Have charge over (4291)
(proistemi from
pró = before, over + hístemi = put, place, stand) literally
means those who are put or placed before you or over you.
Proistemi has the basic meaning of “standing before” others
and, hence, the idea of leadership. It describes one who presides over
others, and exercises a position of leadership (rule, direct, be at
the head of).

Rogers writes that proistemi
has two possible meanings in this passage

In secular Greek proistemi
was used in some context (not these ways in NT) meaning to put forward
as a pretence or use as a screen. To stand before so as to guard.

Proistemi (as in this
passage) also includes the idea of having an interest in,
showing concern for, caring for or giving aid.

Hiebert adds that proistemi...

literally means "standing before,"
hence to be at the head, to direct, to rule. It may denote informal
leadership or management of any kind, but papyrus usage establishes
that it can be used of various kinds of officials.' It points to the
spiritual guidance these men are giving to the church, a recognized
function of the elder. It combines the concepts of leading,
protecting, and caring for.' (Ibid)

Vincent writes the use of proistemi refers...

to any position involving
superintendence. No special ecclesiastical office is meant.

The IVP Bible Background
Commentary notes that proistemi was used

for those who “have charge” (NASB,
NRSV) or “are over” (KJV, NIV) the Thessalonian Christians was
especially applied in the Greco-Roman world to patrons (The
social superior in the Roman patron-client relationship, who granted
favors to and acted as political sponsor for his clients, or social
dependents. The obligations in the relationship were viewed as
reciprocal; clients were to grant the patrons honor as their
benefactors), sponsors of clients ( A person socially dependent
on a patron in Roman society) and religious associations. (Keener,
Craig: The IVP Bible Background Commentary: New Testament. 1994. IVP)

Here are the 7 other NT uses of
proistemi and is rendered -- engage in (2), have charge over(1),
leads(1), manage(1), managers(1), manages(1), rule(1).

Romans 12:8 (note)
or he who exhorts, in his exhortation; he who gives, with liberality;
he who leads (stands on the first place), with diligence; he who shows mercy, with
cheerfulness.

1 Timothy 3:4 He (overseer)
must be one who manages (proistemi - to stand before, to
rule over, to manage. Note that in the ancient Greek culture, the
authority of the father was exceedingly great.) his own household well,
keeping his children under control with all dignity 5 (but if a man
does not know how to manage (proistemi) his own household, how
will he take care of the church of God?)

1 Timothy 3:12 Let deacons
be husbands of only one wife, and good managers of their children and
their own households.

1 Timothy 5:17 Let the
elders who rule well (Guthrie notes that the word means general
superintendence and describes the duties allotted to all presbyters) be considered worthy of double honor,
especially those who work hard at preaching and teaching.

Titus 3:8 (note) This
is a trustworthy statement; and concerning these things I want you to
speak confidently, so that those who have believed God may be careful
to engage (here proistemi speaks of a responsible
preoccupation with something. Take the lead in. Be careful to busy
yourself with. The word also has a technical meaning - "to practice a
profession") in good deeds. These things are good and
profitable for men.

Titus 3:14 (note)
And let our people also learn to engage (proistemi) in good
deeds to meet pressing needs, that they may not be unfruitful.

The English translators of the
Scriptures were in a church that had a highly structured hierarchical
leadership. Thus, many Scriptural references are translated in that
direction. The phrase, "those who ... are over you in the Lord," is
not a good translation. It reflects a relationship that Scripture
everywhere speaks against. Jesus said to his disciples, "do not be
called Rabbi; for One is your Teacher, and you are all brothers."
{Mt 23:8}. Christians are brothers. That is not practiced in very many
places, unfortunately. What is really being said here in Thessalonica
is, "respect those who labor among you and stand before you in the
Lord." The apostle is referring to those who stand in front and lead
the whole group. There is no suggestion of anyone being "over" others.
Tradition has caused this proper translation to be lost sight of down
through the years. It badly needs correction. What Paul is saying,
therefore, is, "follow your leaders." (Ibid)

In the Lord - This phrase
clearly identifies these men not as secular leaders (as one might
think of leading men in the community) but as those who lead in
connection with spiritual concerns in the sphere of the Lord --
as His appointees, under His authority, etc

Stedman comments that...

Leaders have been appointed by the
Lord Jesus, regardless of the human process by which they were chosen.
That does not mean that they cannot be changed or that in the course
of events they will not go someplace else. What it means is that when
they are in leadership they are to be regarded as the Lord's men and
the Lord's women. He has sent them among us. (Ibid)

Hiebert adds that...

Their position does not stem from
personal ambition but rather from their spiritual maturity. Their
position of leadership in the church is based upon the recognized fact
that both they and those being led are in the Lord. "His
Lordship underlies their leadership." Their authority is not that of a
formal ecclesiastical hierarchy but rather is "one exercised in the
warmth of Christian bonds." (Ibid)

Give instruction (3560)
(warning, cautioning, gently
reproving, exhorting) (noutheteo
[word study]from noús = mind +
títhemi = place) literally means to place in the mind and so to
warn or give notice to beforehand especially of danger or evil. The
idea is to lay it on the mind or heart of the person, with the stress
being on influencing not only the intellect, but also the will,
emotions and disposition. The idea is to counsel about avoidance or
cessation of an improper course of conduct. Noutheteo has the
connotation of confronting with the intent of changing one’s attitudes
and actions.

Noutheteo
is in the
present tense which indicating
that these leaders were continually admonishing, warning, cautioning,
etc. It often conveys an implication of blame attached or of calling
attention to faults or defects. It follows that noutheteo speaks of
the activity of reminding someone of what he has forgotten or is in
danger of forgetting. It may involve a rebuke for wrongdoing as well
as a warning to be on guard against wrongdoing. It directs an appeal
to the conscience and will of one being admonished in order to stir
him to watchfulness or obedience.

English dictionaries state that
to admonish is to indicate duties or obligations to; to express
warning or disapproval to especially in a gentle, earnest, or
solicitous manner; to give friendly earnest advice or encouragement
to; to reprove firmly but not harshly; to advise to do or against
doing something; warn; caution.

Stedman writes that noutheteo...

is literally, "to put in
mind." They instruct and inspire you, reminding you of truth that is
easily forgotten in these days. The only voice that is speaking
powerfully against the spirit of the age, the self-centered,
self-sufficient, restless spirit of the Me generation, is the voice of
the church. We need to be reminded continually of the danger in that
kind of philosophy. This is done by the leadership who instruct, warn,
and point out folly. They help us to keep our feet on the right path.
(Ibid)

Noutheteo describes
"putting sense into someone’s head", alerting them of the serious
consequences of their actions and does not mean being judgmental or
critical in a superior manner but instead imparting a caring kind of
warning against danger.

Vines writes that
noutheteo

is used, (a) of instruction, (b) of
warning. It is thus distinguished from
paideuo, “to correct by discipline,
to train by act,” He 12:6
(note);
cf. Ep 6:4
(note).

The difference between admonish
and teach seems to be that, whereas the former has mainly in
view the things that are wrong and call for warning, the latter has to
do chiefly with the impartation of positive truth, cf. Col 3:16
(note);
they were to let the Word of Christ dwell richly in them, so that they
might be able (1) to teach and ‘admonish’ one another, and (2) to
abound in the praises of God.

Admonition differs from
remonstrance, in that the former is warning based on instruction;
the latter may be little more than expostulation. For example, though
Eli remonstrated with his sons, 1Sa 2:24, he failed to admonish them,
1Sa 3:13, LXX.
Pastors and teachers in the churches are thus themselves admonished,
i.e., instructed and warned, by the Scriptures, 1 Cor. 10:11, so to
minister the Word of God to the saints, that, naming the Name of the
Lord, they shall depart from unrighteousness, 2Ti 2:19 (note).”﻿
(Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words.
1996. Nelson)

Trench adds that the idea
of noutheteo

"is the training by word—by the
word of encouragement, when this is sufficient, but also by that of
remonstrance (an earnest presentation of reasons for opposition or
grievance), of reproof, of blame, where these may be required; as set
over against the training by act and by discipline, which is paideía."
(Trench,
R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000)

Trench goes on to say
that admonishing is a most needful element of Christian
education. He says that noutheteo when the need calls for it
can be earnest and even severe and is much more than a feeble
remonstrance like the priest Eli gave to his worthless sons (1Sa 2:12).

Scripture records that

"Eli was very old and he heard all
that his sons were doing to all Israel, and how they lay with the
women who served at the doorway of the tent of meeting. And he said to
them, "Why do you do such things, the evil things that I hear from all
these people? No, my sons; for the report is not good which I hear the
LORD'S people circulating. If one man sins against another, God will
mediate for him; but if a man sins against the LORD, who can intercede
for him?" But they would not listen to the voice of their father, for
the LORD desired to put them to death." (

1Sa
2:22, 23, 24, 25)

The results of Eli's failure to
admonish are recorded in 1Sa 3:13

"For I have told him that I am
about to judge his house forever for the iniquity which he knew,
because his sons brought a curse on themselves and he did not
rebuke (Greek Septuagint translates this Hebrew word with
noutheteo) them."

Warning and admonishing
is as critical for the leaders in the church as it was for Eli. Note
that warning and teaching belong inseparably together, as the constant
counterpart of knowledge and action.

Paul in his parting words to the
Ephesian elders reminded them that

"from among your own selves men
will arise, speaking perverse things, to draw away the disciples after
them" and therefore they had to "be on the alert, remembering that
night and day for a period of three years (note what Paul did for 3
years! Is this an active
aspect of ministry in the modern day church?)
I did not cease to
admonish (noutheteo)
each one with tears." (Acts 20:30, 31)

Note that in this passage Paul
gives us a model to imitate when we admonish. In verse 31 Paul clearly
demonstrates a spirit of humility ("with tears") Paul was not
unsympathetic, mean-spirited, or callous with them, and neither should we be when we are
called to admonish one another.

Richards adds that...

admonishing is a ministry
calling for much warmth and closeness. There is no hint of a distant
judgmentalism or of criticism launched from some height of supposed
superiority. Paul's admonitions were stimulated by a deep love for
young believers. His love was so deep that his admonitions were often
accompanied by tears. Paul does not see admonition as an exclusive
prerogative of leaders. The members of the body of Christ at Rome were
"competent to instruct [admonish] one another" (Ro
15:14-note),
and all believers are called to exercise this ministry with one
another (Col 3:16-note).
When we love our brothers and sisters and have a genuine concern for
their well-being, we can hardly hesitate to encourage them to live
godly lives and thus bring glory to the Lord." (Richards,
L O: Expository Dictionary of Bible Words: Regency)

Paul exhorted the
Colossian saints to

Let the word of Christ richly dwell
within you, with all wisdom teaching and admonishing
one another... (see note Colossians 3:16)

When Christ's word is richly
dwellingin God’s people they are wise and discerning and
"enabled" to admonish one another.

Paul wrote to the Roman
saints letting them know that he was

convinced that you yourselves are
full of goodness, filled with all knowledge, and able also to admonish
one another. (see note Romans 15:14)

In a note on the Romans 15:14passage John
MacArthur writes that noutheteo...

is a comprehensive term for
counseling. In this context, it refers to coming alongside other
Christians for spiritual and moral counseling. Paul is not
referring to a special gift of counseling, but of the duty and
responsibility that every believer has for encouraging and
strengthening other believers. Tragically, many Christians today have
been convinced that competent counseling can only be accomplished by a
person who is trained in the principles of secular psychology—despite
the fact that the various schools of psychology are, for the most
part, at extreme odds with God’s Word and frequently with each other.
Although they may profess that “﻿all Scripture is inspired by God and
profitable for teaching, for reproof, for correction, for training in
righteousness﻿” (﻿2Ti 3:16-note﻿),
many evangelicals—both those who give and those who receive
counseling—do not rely on the full sufficiency of God’s Word.... When
God’s Word rules our hearts (cf Col 3:16-note),
His Holy Spirit makes us “﻿rich in the true wisdom﻿” and prepares us
to admonish one another, to “﻿teach and help one another along the
right road.﻿” The place for Christians to counsel and be counseled is
in the church. That is not, of course, to say that it must be done in
a church building, but that it be Christian counseling Christian. That
principle applies to general admonitions among fellow believers, as
Paul mentions in this text, as well as to counseling regarding more
serious and prolonged problems confronted by a biblically oriented and
spiritually gifted Christian minister." (MacArthur,
J: Romans 9-16. Chicago: Moody PressorLogos)
(bolding added, reference links added)

Paul considered himself a
spiritual father to the local churches, and it was his duty to warn
his children --

"I do not write these things to
shame you, but to admonish you as my beloved children" (1Corinthians
4:14)

Children who are not warned can
get in a lot of trouble! Using the noun form (nouthesia) Paul
instructs fathers, writing...

"And, fathers, do not provoke your
children to anger; but bring them up in the discipline and
instruction (nouthesia) of the Lord." (Ep 6:4-note)

Fathers, are you warning
your children? It is
critical for their well being in a amoral society which has run amuck
and scoffs at the life giving Biblical principles like this one in
Ephesians!

In admonishment there is
a moral emphasis, in teaching a doctrinal emphasis.

The Wycliffe Bible commentary
says that

"The ‘doctor of souls’ has a
warning and teaching ministry, not self-centered but
patient-centered."

The work of warning - or helping to
impart understanding - was a passion for Paul in ministry (Acts
20:31). It is also the job of church leaders (1Thes 5:12) and of the
church body in general (Col 3:16), providing that they are able to
admonish others (Ro 15:14).

In sum Paul gives a three fold description
of the spiritual leaders at Thessalonica --

(1) They are laboring to the point of exhaustion

(2) They are "overseeing" or more literally
standing before the flock to lead them (in the way of righteousness)

(3) They are admonishing
(almost certainly in the truths of God’s Word).

The writer of Hebrews also calls on
the saints to acknowledge their leaders exhorting them to

Remember those who led you, who
spoke the word of God to you; and considering the result of their
conduct, imitate their faith. (He 13:7-note;
He 13:17-note)

Obey your leaders, and submit to
them; for they keep watch over your souls, as those who will give an
account. Let them do this with joy and not with grief, for this would
be unprofitable for you. (He 13:17-note)

Greek:kaiegeisthai(PMN)autoushuperekperissouenagapediatoergonauton.eireneuete(2PPAM)enheautois
Amplified: And hold them in very high and most affectionate esteem in
[intelligent and sympathetic] appreciation of their work. Be at peace
among yourselves.
(Amplified
Bible - Lockman)NLT: Think highly of them and give them your wholehearted love because
of their work. And remember to live peaceably with each other. (NLT
- Tyndale House)Phillips: and our instruction to this end is to reprimand the unruly,
encourage the timid, help the weak and be very patient with all men. (Phillips:
Touchstone)Wuest: and be esteeming them most highly with a divine and
self-sacrificial love because of their work. Be constantly at peace
among yourselves. (Eerdmans)
Young's Literal: and to esteem them very abundantly in
love, because of their work; be at peace among yourselves

In addition to knowing
those who work among them, those who benefit from their leaders are
to think rightly and lovingly of them, not because of their charm or
personality, but because of the fact that they work for the Chief
Shepherd as His servants. (1Pe 6:1-3-note;
1Pe 5:4-note)

"Hold them in the highest regard in
love"

Esteem (2233) (hegeomai
[word study]from ágo = to lead)
has two basic meanings in the NT. One is to lead as one would do in a
supervisory capacity as when describing men in any leading position -
ruler, leader, governor (Ac 7:10) and stands opposite of a diakonos
or servant in (Lk 22:26). In the apocryphal writings hegeomai was
used of military commanders. It was also used to describe leaders of
religious bodies, both pagan and Christian (latter in Heb 13:7, 17, 24,
"leading men" in Acts 15:22, "chief speaker" in Acts 14:12). In secular
Greek hegeomai was used to describe the pagan god Hermes as "the leader
of the word"

The second meaning means to engage in an intellectual process
(Here in 1Th 5:13, 2Co 9:5, Php 2:25, Php 3:8, 2Pe 1:13. In this latter
sense, hegeomai conveys the picture of leading out (note the root
verb of origin = ago = to lead) before the mind, and thus to
regard, esteem, count, reckon. This latter meaning is found in the
present verse. In this sense, hegeomai pictures one giving
careful thought to something and not making a quick decision. The
picture is that of one leading his or her mind through a reasoning
process to arrive at a conclusion.

In the present context Paul is
calling for saints to make a conscious judgment
of their leaders after deliberate weighing
of the facts (eg, their diligent labor even to the point of exhaustion
among the saints). The present tensecalls for
the flock to continually regard their leaders and in context to regard
them in a good light, even "beyond measure!

Beloved, how do you regard those
who have charge over your souls?

A T Robertson has an
interesting comment writing that Paul is saying we are to...

Get acquainted with them and esteem
the leaders. The idlers in Thessalonica had evidently refused to follow
their leaders in church activities. We need wise leadership today, but
still more wise following. An army of captains and colonels never won a
battle.

Very highly (4057) (huperekperissoufrom huper = above +
ek = intensifies meaning, adding idea of exhaustlessness +
perissos = exceeding some number or measure, over and above, more
than necessary) means more than, out of bounds, overflowing all bounds,
surpassing, superabundantly, surpassingly, beyond measure, exceedingly,
quite beyond all measure, overwhelming, over and above, more than
enough. It describes an extraordinary degree, involving a considerable
excess over what would be expected.

F F Bruce said that here we
encounter another "one of Paul’s coined ‘super-superlatives'".

Vincent
writes that this is...

One of the numerous compounds of
huper - beyond, over and above, of which Paul is fond. Of 28 words
compounded with this preposition in the New Testament, Paul alone uses
20.

Paul used this same
word earlier describing their (Paul, Silas, Timothy) prayers for the
Thessalonians...

For what thanks can we render to God
for you in return for all the joy with which we rejoice before our God
on your account, 10 as we night and day keep praying most
earnestly(huperekperissou)
that we may see your face, and may complete what is lacking in your
faith? (1Th 3:9, 10-note)

Huperekperissou is the the
highest form of comparison imaginable and so means immeasurably more
than, quite beyond all measure, infinitely more than

Now to Him who is able to do far
more abundantly beyond all that we ask or think, according to the
power that works within us (1Ep 3:20-note)

Morris writes that

There are various ways of expressing
the thought of abundance, and this double compound is probably the most
emphatic of all.

Vincent writes
that...

Their esteem for their superintendents is not to rest only on
personal attachment or respect for their position, but on intelligent
and sympathetic appreciation of their work. It is a good and much-needed
lesson for the modern congregation no less than for the Thessalonian
church

In love - In
the sphere or "atmosphere" of unconditional, giving love (see
study of
agape), as is seen in Spirit filled
believers.

Hiebert
adds that...

Whenever love does not dominate, the
admonitions of the leaders, however much they may he deserved by the
members, will always tend to provoke resentment against those giving the
admonition. If they are to have cordial relations between leaders and
members, love must prevail. When they have genuine love they will not
merely tolerate the admonitions of their leaders but will graciously
accept them. (Ibid)

J
Vernon McGee for years did the Thru the Bible radio broadcast
diligently laboring among the saints to encourage, edify, admonish, etc.
Regarding this verse he wrote...

I have always appreciated people who
love the Word of God because I have found that they become my friends.
One of the things I have so appreciated about my radio ministry is the
number of friends that God has raised up for me across this country.
Many of them have written to say their home is open to me (of course, I
can’t accept all those invitations), but when I am in their town, they
do nice things for me. They reveal their love. When they reveal that
love to me—and I’m hard to love—it reveals that they honor the Word of
God since I teach the Word of God (McGee,
J V: Thru the Bible Commentary: Thomas NelsonorLogos)

Because of their work - This
is the reason the leaders are to be esteemed very highly in love. Their
work is kingdom work, the Lord's work, and this calls for appropriate
esteem for the leaders in regard to the intrinsic value of their
efforts.

Stedman adds that esteem
them very highly means we are to...

Value them, in other words.
Understand that though they may have their own personal idiosyncrasies
that may be hard to handle on occasion (we all have those), recognize
that their work is important and they should be highly esteemed for that
reason.

One of the ways in which the church
through the centuries has tried to do this is by giving their leaders
rather high-sounding titles. They often do not pay them much, but they
give them a nice title, like bishop, reverend, or some other
high-sounding word. But Paul is not talking about that. I have always
appreciated the fact that during the 37-1/2 years that I have been here
I have been called "Ray." Not Dr. Ray or even Brother Ray (I don't like
that), but just Ray. I notice in the New Testament that the early church
leaders, even these mighty apostles of our Lord, were all called by
their first names. We find references such as "Paul answered, etc." They
are not St. Peter or the Apostle John. There are references to "Peter
and John." This was the way they were recognized. It is most appropriate
that we call leaders by their real names and not try to glorify them by
some high-sounding title.

To "esteem them very highly," is not
only to regard leaders as valuable but also to express that esteem in a
practical manner. This is why Paul wrote to Timothy, "If an elder rules
well [actually leads well], he is worthy of double honor." (1Ti 5:17)
The apostle meant that the leader should be paid twice as much salary! A
double honorarium is the idea. I want to bear testimony to the fact that
this church is an outstanding example in that regard. I have been here
for 37 years and I have no complaints whatsoever about the way the
congregation and the leadership of this church have treated me and my
family. Our needs have been fully met. Every pastor of this church could
say the same. You have been outstanding in this respect. I want to
express a public word of gratitude for that. (Ibid)

The saints at Thessalonica were to submit to their leadership so that
“peace” prevailed, instead of introducing divisions and disorder by
insubordination or carping.

Live at peace
(1514)
(eireneuo from = eirene [word study]from verb eiro = to
join or bind together that which has been separated) literally pictures the binding or
joining together again of that which had been separated or divided and
thus setting at one again, a meaning convey by the common expression of
one “having it all together”. It follows that living at peace is
the opposite of division or dissension. Living at peace as a
state of concord and harmony is the opposite of war. To live at peace
brings about a state of freedom from disturbance,
whether outwardly, as of a nation from war or enemies or inwardly, as in
the current context, within the congregation of saints. When saints are
living at peace
the implication is that there is spiritual health, well-being, and
prosperity. Peace
contrasts with strife and thus denotes the absence or end of strife.

The present imperative
is not a suggestion but a command for this to be their lifestyle. Why a
lifestyle? I know my heart and it is no different than the Thessalonian
believers. And therefore all believers have an inherent "spiritual
entropy" that resides in our residual evil flesh,
and instead of peace and concord and harmony, there is a tendency to
gravitate toward "war", discord, and disharmony. This tendency is
countered as we continually partake of God's amazing grace (e.g., Ro
6:11, 12, 13, 14-see
notes Ro 6:11;12;13;
14)
and the empowerment (and fruit bearing) of His Spirit (Ga 5:16, 17, 22,
25, 26-see notes Ga 5:16;
17; 22; 25;26).
The believer's mindset is to be one of continual, complete dependence on
(and yielding to) God's Spirit Who alone make possible the supernatural
behavior of living at peace with one another. When we do conduct
ourselves in such a manner worthy of the Lord, He is greatly glorified
and the Light of the Gospel is made attractive to the lost world which
dwells in spiritual darkness.

So the call is not to make
peace but to continually maintain the peace. Hiebert adds that
this is...

a compliment to them, implying that
their peaceful relations had not been broken. Let them continue. The use
of the imperative form, rather than the indicative, as in Th 5:12, stresses
the importance of this point. (Ibid)

Why is this command necessary and so
important? MacDonald observes that...

The exhortation “be at peace among
yourselves” is no incidental insertion. The number one problem among
Christians everywhere is the problem of getting along with each other.
Every believer has enough of the flesh in him to divide and wreck any
local church. Only as empowered by the Spirit can we develop the love,
brokenness, forbearance, kindness, tender-heartedness, and forgiveness
that are indispensable for peace. A particular threat to peace which
Paul may be warning against is the formation of cliques around human
leaders. (MacDonald,
W & Farstad, A. Believer's Bible Commentary: Thomas NelsonorLogos)

Keathley adds that God
gives...

a harvest of peace when believers sow
and water their minds with the Word. But Satan, the agent of disunity
and strife, seeks to sow fear and anger in order to reap a harvest of
discord through hurt feelings, failure to forgive, and selfish ambition.
This happens when Christians refuse to operate on the principles and
promises of the Word. (Grace
and Peace)

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